Pesachim

And ye shall guard the unleavened bread:1 [it must be] unleavened bread which is guarded for the sake of [the precept of eating] unleavened bread, thus excluding this, which is guarded not for the sake of unleavened bread but for the sake of a sacrifice. R. Joseph said, Scripture saith, seven days shall ye eat unleavened bread:2 [that implies] unleavened bread which may be eaten seven days. thus excluding this, which is not eaten seven days but [only] a day and a night.3 It was taught in accordance with Rabbah; it was taught in accordance with R. Joseph. It was taught in accordance with Rabbah: You might think that he can discharge his obligation with the loaves of the thanksoffering and the wafers of a nazirite, therefore it is stated, ‘And ye shall guard the unleavened bread’, teaching [that it must be] unleavened bread which is guarded for the sake of [fulfilling the obligation of eating] unleavened bread, thus excluding this which is guarded not for the sake of unleavened bread but for the sake of a sacrifice. It was taught in accordance with R. Joseph: You might think that a man can discharge his obligation with the loaves of the thanksoffering and the wafers of a nazirite; therefore it is said, ‘seven days ye shall eat unleavened bread’, implying, unleavened bread which may be eaten seven days. thus excluding this, which may not be eaten seven days but [only] a day and a night. Yet deduce it from [the fact that it is designated], ‘the bread of affliction’, teaching, [it must be] that which may be eaten in grief, thus excluding this, which is not eaten in grief but [only] in joy? — He holds as R. Akiba, who said, ‘ani’ is written.4 Then let him deduce it [from the fact] that it is rich unleavened bread?5 Said R. Samuel b. R. Isaac: There is [only] a rebi'ith [of oil], and it is divided among many loaves.6 Yet deduce it [from the fact] that they might not be eaten in all habitations?7 — Said Resh Lakish: This proves that the loaves of the thanksoffering and the wafers of the nazirite could be eaten in Nob and Gibeon.8 It was taught. R. Il'ai said: I asked R. Eleazar, How about a man discharging his obligation with the loaves of the thanksoffering and the wafers of a nazirite? I have not heard, replied he. [So] I went and asked it before R. Joshua. Said he to me, Surely they [the Sages] said: [AS TO] THE [UNLEAVENED] LOAVES OF THE THANKS OFFERING AND THE WAFERS OF A NAZIRITE, IF HE MADE THEM FOR HIMSELF, HE CANNOT DISCHARGE HIS OBLIGATION WITH THEM; IF TO SELL IN THE MARKET, HE CAN DISCHARGE HIS OBLIGATION WITH THEM. When I went and discussed the matter before R. Eleazar, he said to me, By the covenant! These are the very words which were stated to Moses at Sinai. Others state: By the covenant! Are these the very words which were stated to Moses at Sinai? And is not a reason required?9 And what is the reason? — Said Rabbah: Whatever is for market, he may change his mind [about it]. and he says, ‘If it is sold, it is sold; if it will not be sold, I will discharge my duty with it’. with oil, which makes them ‘rich’ bread (supra 36a). amongst other places. Resh Lakish observes that since we do not deduce the present law from the fact that these loaves might not be eaten in all ‘habitations’, it follows that there was a time when they were eaten without Jerusalem, viz., during the period of the high places at Nob and Gibeon, v. Zeb. 112b. There is an opposing view, that of R Simeon, that the thanksoffering and the sacrifices of a nazirite could not be offered at the high places. v. Meg. 9b.